c l a s s i c a l
Let us accept the presupposition that the only people who will see God and live with Him forever are those who are called children of God. This is an essential foundation. If we cannot begin here, then we have to conclude that universalism is correct, that all people will see God and live with Him forever, and that Jesus -- the divine Son of God and Son of Man -- held theological errors (cf. Matt. 7:21, 23).
Since universalism is qualified as heresy, false teaching, then we must conclude that some people will see God and live with Him forever and others will not experience such bliss. Who, then, are designated as children of God and who is approved to declare such a designation?
A first-century teacher of the Law of Moses declared his belief to Jesus that He had "come from God," adding, "for no one can do these signs that you do [the miracles Jesus performed] apart from the presence of God" (John 3:2 NRSV). Before the teacher could make any further statement, Jesus interrupted, "Very truly, I tell you, no one can see the kingdom of God without being born from above" (John 3:3 NRSV).
The Greek words for our English phrase "born from above" are gennēthē and anōthen and refer to being produced or birthed from above (link). Many call this experience being "born again." So, only those who have been born again will see the kingdom of God. But how does a person become born again? Certainly, no one can give him- or herself a new, spiritual birth?
The answer is simple. Scripture states, "But to all who received him [i.e., Jesus], who believed in his name, he [Jesus] gave the power to become children of God, who were born . . . of God" (John 1:12-13 NRSV, emphasis added). When an individual places his or her faith in Christ Jesus -- in all that He has accomplished on the cross, taking away our sin (John 1:29), and in His resurrection -- then that individual is born again and becomes a child of God.
This very simple answer, however, is misunderstood today. For example, Patrick S. Cheng, Episcopal priest, theologian, and LGBT advocate writes:
As an aside: born again believers share in God's divine nature (2 Pet. 1:4), but we are not divine in a strict sense, inherently. Born again believers are accounted righteous (2 Cor. 5:21), in Christ, but we are not righteous in a strict sense, inherently. Cheng's appeal to Galatians 3:26 actually stands in opposition to his universalist hermeneutic, since the verse contains a qualifier: "for in Christ Jesus you are all children of God." The apostle did not state, universally, that "you are all children of God," but that in Christ Jesus "you are all children of God."
Moreover, Christ's incarnation may have attested to the value of our bodies, but such does not in any sense validate same-sex sexuality, as he implies, any more than it would affirm the practice of bestiality or incest. Cheng is biblically wrong on at least three counts in that one paragraph.
Among other heresies present in The Episcopal Church, universalism stands prominent, though such is needless. One's baptism at the sacramental font did not make the individual a born again child of God.1 One's confirmation did not necessarily make an individual a born again child of God.2 We must have transformation in and through Christ more so than confirmation.3
Any Episcopalian (or Anglican) who trusts the integrity of God's word and the Christian faith summarized in many affirmations, declarations, and prayers in the Book of Common Prayer understands that salvation is exclusivistic. In other words, what could not be any more clear is that the notion of universalism is a farce at best.
For example, when, in Form V, we pray for those who have died, we say: "For all who have died in the communion of your Church, and those whose faith is known to you alone, that, with all the saints, they may have rest in that place where there is no pain or grief, but life eternal, we pray to you, O Lord." (391) Note the exclusive qualifiers: "in the communion of your Church, and those whose faith is known to you alone."
The same is found in Form VI: "We pray for all who have died, that they may have a place in your eternal kingdom. Lord, let you loving-kindness be upon them; who put their trust in you." (393) Note the exclusive qualifier: "who put their trust in you."
As a matter of fact, one could insist that the Prayer Book itself stands as an example of such exclusivity, thereby denying universalism, since the born again children of God are those who are called to prayer.
Proclaiming the truth about who will and who will not see God and live with Him forever is paramount since such involves either the eternal salvation or damnation of people -- people who are, as Cheng rightly states, created in the image of God. However, being God's image bearer is not an indication that one is automatically a child of God. Only by grace through faith in Christ is anyone accounted a child of God.
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1 The language of regeneration and the receiving of everlasting life in the Book of Common Prayer at one's baptism is, strictly, liturgical language. In essence, the liturgy emphasizes what blessings in Christ the baptismal candidate has at his or her disposal. But the obtaining of such salvific blessings come to each individual by grace through personal faith in Christ. See David A. deSilva, Sacramental Life: Spiritual Formation Through the Book of Common Prayer (Downers Grove: IVP Books, 2008), 28-32.
2 "Confirmation is, first and foremost, a profession of faith," explains Michael Green. Though the rite holds no magical value for imparting regeneration or the promise of eternal life, if such a confession is genuine then it, for certain, holds value for attesting to one's already-generated faith in Christ (cf. Rom. 10:9-10), which designates the individual as a child of God, one who will see God and live with Him forever. See Michael Green, Baptism: Its Purpose, Practice, and Power (London: Paternoster, 1987), 74-77.
3 Samuel Wells writes, "In his kindness and generosity, in his ministry to outcasts, sinners, and the sick, in his close relationship to the Father, in his prophetic confrontation with the oppressor, and most of all in his selfless and faithful journey to the cross, Jesus offers himself as the one who transforms our hearts to follow in his steps in the way of sacrificial love." An Episcopalian without Christ-transformation is merely a deceived, religious individual, existing in a hopeless tradition. See Samuel Wells, What Episcopalians Believe: An Introduction (New York: Morehouse Publishing, 2011), 23.
The answer is simple. Scripture states, "But to all who received him [i.e., Jesus], who believed in his name, he [Jesus] gave the power to become children of God, who were born . . . of God" (John 1:12-13 NRSV, emphasis added). When an individual places his or her faith in Christ Jesus -- in all that He has accomplished on the cross, taking away our sin (John 1:29), and in His resurrection -- then that individual is born again and becomes a child of God.
This very simple answer, however, is misunderstood today. For example, Patrick S. Cheng, Episcopal priest, theologian, and LGBT advocate writes:
What I believe LGBT people do need, by contrast, is the constant reminder and affirmation that we are in fact divine. That is, all human beings are created in the image and likeness of God (see Gen. 1:27). That the Word of God became flesh (see John 1:14) and, through the incarnation, affirmed the goodness of our bodies. And that we are all, in fact, children of God (see Gal. 3:26). (link)Cheng's universalism is obvious in his concluding remark that "we are all, in fact, children of God." Cheng explicitly contradicts the teaching of Jesus. If "we are all, in fact, children of God," then why did Jesus inform us that our faith in Him and His accomplished work was a necessary factor in seeing God, living with Him forever, and being designated as children of God?
As an aside: born again believers share in God's divine nature (2 Pet. 1:4), but we are not divine in a strict sense, inherently. Born again believers are accounted righteous (2 Cor. 5:21), in Christ, but we are not righteous in a strict sense, inherently. Cheng's appeal to Galatians 3:26 actually stands in opposition to his universalist hermeneutic, since the verse contains a qualifier: "for in Christ Jesus you are all children of God." The apostle did not state, universally, that "you are all children of God," but that in Christ Jesus "you are all children of God."
Moreover, Christ's incarnation may have attested to the value of our bodies, but such does not in any sense validate same-sex sexuality, as he implies, any more than it would affirm the practice of bestiality or incest. Cheng is biblically wrong on at least three counts in that one paragraph.
Among other heresies present in The Episcopal Church, universalism stands prominent, though such is needless. One's baptism at the sacramental font did not make the individual a born again child of God.1 One's confirmation did not necessarily make an individual a born again child of God.2 We must have transformation in and through Christ more so than confirmation.3
Any Episcopalian (or Anglican) who trusts the integrity of God's word and the Christian faith summarized in many affirmations, declarations, and prayers in the Book of Common Prayer understands that salvation is exclusivistic. In other words, what could not be any more clear is that the notion of universalism is a farce at best.
For example, when, in Form V, we pray for those who have died, we say: "For all who have died in the communion of your Church, and those whose faith is known to you alone, that, with all the saints, they may have rest in that place where there is no pain or grief, but life eternal, we pray to you, O Lord." (391) Note the exclusive qualifiers: "in the communion of your Church, and those whose faith is known to you alone."
The same is found in Form VI: "We pray for all who have died, that they may have a place in your eternal kingdom. Lord, let you loving-kindness be upon them; who put their trust in you." (393) Note the exclusive qualifier: "who put their trust in you."
As a matter of fact, one could insist that the Prayer Book itself stands as an example of such exclusivity, thereby denying universalism, since the born again children of God are those who are called to prayer.
Proclaiming the truth about who will and who will not see God and live with Him forever is paramount since such involves either the eternal salvation or damnation of people -- people who are, as Cheng rightly states, created in the image of God. However, being God's image bearer is not an indication that one is automatically a child of God. Only by grace through faith in Christ is anyone accounted a child of God.
__________
1 The language of regeneration and the receiving of everlasting life in the Book of Common Prayer at one's baptism is, strictly, liturgical language. In essence, the liturgy emphasizes what blessings in Christ the baptismal candidate has at his or her disposal. But the obtaining of such salvific blessings come to each individual by grace through personal faith in Christ. See David A. deSilva, Sacramental Life: Spiritual Formation Through the Book of Common Prayer (Downers Grove: IVP Books, 2008), 28-32.
2 "Confirmation is, first and foremost, a profession of faith," explains Michael Green. Though the rite holds no magical value for imparting regeneration or the promise of eternal life, if such a confession is genuine then it, for certain, holds value for attesting to one's already-generated faith in Christ (cf. Rom. 10:9-10), which designates the individual as a child of God, one who will see God and live with Him forever. See Michael Green, Baptism: Its Purpose, Practice, and Power (London: Paternoster, 1987), 74-77.
3 Samuel Wells writes, "In his kindness and generosity, in his ministry to outcasts, sinners, and the sick, in his close relationship to the Father, in his prophetic confrontation with the oppressor, and most of all in his selfless and faithful journey to the cross, Jesus offers himself as the one who transforms our hearts to follow in his steps in the way of sacrificial love." An Episcopalian without Christ-transformation is merely a deceived, religious individual, existing in a hopeless tradition. See Samuel Wells, What Episcopalians Believe: An Introduction (New York: Morehouse Publishing, 2011), 23.
Greetings, brother Billy! It is so good to see you once again blogging on Classical Arminian. I hope all is well with you. I look forward to the many great, inspirational posts that I shall be reading here.
ReplyDeleteLeslie, Aaaaaaah! I'm so glad you found me. I just added your website to the Arminian Resources page. I so very much look forward to connecting with you online once again. God bless.
DeleteThe term "children of God" are used in other places (mostly OT references) where all of humanity is in view. I would say that "children of God" is used in two senses: one origin vs. inheritance. In the first sense, it talks about our origin and design, and that we are made in God's image. But this says nothing about our approval or treatment.
ReplyDeleteThe second is inheritance, where you are considered heirs to the things of God. This is reserved for the elect, for seeing the kingdom of God is our inheritance. Paul talks about us being predestined to adoption, and I believe this is what he was talking about. I don't mean that regeneration is nothing more than a legal status change, for I do believe that we are internally altered. But I do see a sense of legal status change accompanying it.
Nicely done. I agree.
Delete